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 Introduction:

Business Statements are the foundational documents of an organization. They define the parameters and beliefs of the organization. A full set of statements includes a Mission Statement, Vision Statement, Belief Statement, Purpose Statement, Values Statement and the Business Statement.

Mission Statement:

A mission statement tells us why the business exists and encompasses the scope of the activity that a business will undertake. Knowing why the business exists provides clarity and focus. It explains who we are as a business, what we do as a business and whom we serve.  A Mission Statement defines who are the customers of the business. While it needs to be one sentence long a Mission Statement contains the purpose statement, business statement and the values statement.

•  Apriorian Apologetics mission is to preach to the world the epochal change to come, preparing the church for the work ahead, teaching believers not just what the Lord God said, but how to do all that he requires us to do. There are no verses we do not use nor set aside for our convenience.

Vision Statement:

Organizations should have a statement of what they are trying to do and where they are trying to go. The vision statement is said to paint a picture of the ideal future. It paints a picture of the organization’s contribution to society. While the goal may be unobtainable the vision helps to motivate and give direction to those in the organization. A vision statement tells us what is being built.

•   Apriorian Apologetics foresees an epochal change on the horizon, a point in time when the Age of Liberalism gives way to the Age of Apologetics: an age when believers exercise power over what God has given them in the doctrine of Dominion. We see an era when parasitism has ended, social costs eliminated, when costs are no longer externalized onto society and future generations, there being no taxes, debt, unemployment, inflation, or regulatory state.

Purpose Statement:

The purpose Statement clearly states what an organization seeks to accomplish, why the organization exists and what the ultimate result of the organizations work is. Usually done in two phrases, the first is an infinitive that indicates the change to be performed and the second identifies the problem that will be changed.

Apriorian Apologetics

• Preps believers for the epochal change on the horizon. 
• Provides solutions from scripture that close the Age of Liberalism.

Business Statement:

Business Statements give the main methods used by the organization to fulfill its purpose - as given in the purpose statement. Business Statements tell what the organization does to fulfill the goals of the Purpose Statement.

•  Apriorian Apologetics feed the sheep with preparatory information so believers are made ready for the epochal change coming, planting guilds so believers are able to work together in faith, building up the church in readiness for the events to come.  Apriorian guilds use a unit of account called a prefer to maintain their accounts, strengthen their faith and eliminate parasitism. 

Values Statement:

The values statement is the document that gives the organization its principles or beliefs. These enable the organizations members to pursue the organizations purpose. Actions are to be consistent with our mission to achieve our vision.

• Apriorian Apologetics values work and the value of work and the right to have a job free of the impositions of parasites, including the mother of all parasites, the state.

Belief Statement: 

        Apriorian Apologetics believes in:

• Work
• Accountability
• Logic
• Markets
• Church
• Charity
• Morality
• Stewardship
• Equity 
• Specialization
• Technology
• Sustainability
• Justice
• Science
• The Right Of Dominion.
• The Golden Rule
• The Labor Theory of Value
• The Doctrine of Subsidiarity.
• The Infallibility and Sufficiency of Scripture

Utilitarianism is a philosophy about usefulness. The premise of Utilitarianism is that an action is good or beneficial if it benefits a majority. The original Utilitarian’s stated this principle as the maximization of utility.

However, this can easily become a tyranny of the majority. At the time Utilitarianism were satisfied to support the principles of democracy. Democracy views the majority of the people as the source of all legitimate authority. The majority however have no greater right to authority than an individual.

The aim of Utilitarianism was to generate happiness for the most people. Authority for the majority seemed as if this would mean happiness for the most people. 

Ones actions determines one’s morality. The more one’s actions suited the majority the more moral they were. Kantian ethics however, considered the intent behind the act.

But does the principle of Utilitarianism justify one person being killed to save 5 people who need organ transplants? The problem with this focus on action is that it makes moral choices an issue of the here and now. It would be right to kill one person to save 19 in the short term but what does this do to our soul and to the fabric of society.

Rule utilitarianism attempted to give utilitarianism a longer perspective suggesting we needed to make rules that gave the most people the most happiness over the long term. But happiness is itself an ephemeral term and how to quantify it becomes problematical considering there are different forms of happiness. The happiness life was not lost is of a different quality than the happiness of being chosen to play the lead in a school play.

Are we to assume missing a person whom one intended to kill, is a moral act, because one missed? Missing the shot made more people happy than having hit what one aimed at but failing to harm someone cannot be considered a moral act? 

There is a logical fact we have to recognize before we can even begin to understand the nature of Utilitarianism. If an action is good there must be the possibility of non-good actions, meaning there needs to be a sharp and definable line between these two kinds of actions. Counting heads is not only a dubious way of determining what is good it is technically impossible in most real world situations. No one is going to be able to determine what would make the most people happy except in the most ridiculously extreme kinds of situations.

Abandoning the concept of intent may appear to simplify the problem but only by increasing the invalidity of whatever solution one might suggest.

Morality is not a theory of hapstance. A bee that stings a sharpshooter’s hand as he shoots causing him to miss his mark is not a moral creature and the sting is not a moral act. The intent is missing. 

Intent requires sentience and unless the consequence is what one intended, talking about good or evil in this context is pointless.

There is also a problem with tying morality to what happens to a majority as if one group of people were more valuable than another. The fortuitousness of being of a like-mind with the mass of people hardly means one is moral. Nazi Germany springs to mind as it so often does when speaking about morality and populism.

If morality is to have meaning it must hold out the possibility of there being the moral individual who stands along among his peers. Otherwise we seem to have condemned Jesus himself to an accusation of immorality. He did not, it seem, in his lifetime make a majority of his peers happy. If we are to think of an example of Utilitarian morality think of Pilate, a traditional utilitarian if ever there was one. It was Pilate who asked the crowd if they would be happier if a known murderer was set free or a man in whom he saw no guile. As a traditional Utilitarian he was able to wash his hands of the affair because the people had spoken. No standing his ground and doing what he knew would have been the right thing. There was no moral individual in his eyes. Morality was relative to the happiness the action produced, regardless of the intent behind the action anticipated.

No Christian can view this trial as anything other than what it was, the greatest travesty of justice ever committed.

For an action or outcome to be seen as being useful we need to comprehend what useful means. It cannot be supposed that we exist just to make others or ourselves happy. There is no way to proof humans deserve happiness or have a right to happiness or even that happiness is a First Order Principle. The biggest mistake made was in trying to link utility with happiness. It was a project doomed to failure.

To be useful an action has to create value. Value is scalable according to the context in which it is created.

Humans can and do create value on the global scale, but a more appropriate scale is the local level, the cell or social network level, the level at which most people function and the level on which most value is created.

Value can be given an economic value. We can ascertain the value of a business or community or nation and determine if the Balance Sheet for that entity has been added to or reduced in value.

The purpose of mankind is to add value to our communities and thus an action has utility and moral value if and when it adds value to the Balance Sheet of a community or group.

Exchanges are a way to ensure accountability exists. Unless we know the specific costs a person or account creates or consumes, we cannot know if an individual is being responsible for the costs he or she creates or not.

We reject state intervention simply because governments actions are not accountable in the way the actions of individuals are.

The Apriorian business model is called an Exchange or Guild. It has the form of a small group centered around the use of a unit of exchange called a prefer. This is a contraction of preferred share.

Apriorian Guilds are small groups of between three and fifteen people who come together in faith, to do works of faith in order to build the church, which for Apriorists, is synonymous with a nation under God.

Apriorian Fundamentalists believe in the right of dominion the doctrine of subsidiarity and the Labor Theory of Value as we;; as the Golden Rule and Sola Scriptura.

The Bible is our foundational document having the same role and authority as a secular constitution. 

The free market is said to be the most powerful social technology available to humankind, yet it has not solved the problem of unemployment, debt or inflation. The free market was expected to align supply with demand and demand with supply but the means of calibrating the market never allowed this to happen.

Money is considered to be one of the greatest of human innovations, yet no one knows how to issue currency in the quantity needed to harmonize supply and demand nor keep the market stable. The currencies in use create debt and inflation, both products of an unstable economy. No market can be free of unemployment until money can be issued to keep everyone working, without creating inflation. 

The power of the free market is said to be its reliance on the invisible hand. If this power is vested in a parasite the hand is not only visible it is biased. The invisible hand of the free market is visible to financiers and the state because they control the currency and through this, they control the jobs. Access to work is a human right not something that can only be had by paying a premium to the job creator. 

Controlling access to jobs is euphemistically called making money work for you. When money is doing the work, people are denied work and the full value of the work done.

Despite the assurances the market will sort things out on its own, it is not on its own when it is not a free market but something closer to a Multi-level Marketing scheme. The market cannot fix things when jobs are products sold to the highest bidder, which is the person who creates the most profit for the job provider. This means the person who works for the lowest wage is likely to get the job.

If the most efficient business is the one without government regulations, why have not governments been made redundant by private enterprise unless they are co-conspirators, aligned against the worker? 

Capitalism cannot exist without the state because it needs the state to maintain monopoly control of the market for job creation. Government is needed, not so much to regulate business operations, but to restrain those who would tar and feather both groups, and run them out of town on a rail, if permitted. 

Unions were not developed to protect workers. It is difficult to imagine 5000 sturdy workmen taking abuse from a portly entrepreneur, without veiled threats from the state and unions to keep order. Private enterprise exists only because the public sector protects it at the public's expense.

Adam Smith noted that businessmen never come together without the conversation turning to methods of circumventing regulations and the market. The power of capital is in its power to control the job market.

Apriorian Guilds are formed by people who come together in faith in help one another out, irrespective of the state of the market.

The right to work is reflected in the rights of dominion. Believers have been given a right to what they create and to oppose any claim to what they alone produced. 

Any product or service provided by the market or state can be provided by workers who work for themselves using the Apriorian business model. Public goods such as policing, and health care and education can all be provided with the same facility that conventional goods and services can be. Every good and service are all are provided by workers, already. The only thing that changes is who controls access to the work. 

In a guild job access is direct, in capitalism and communism access to jobs is indirect, though a parasitic authority.

Exchanges can be set up and registered as a not-for-profit corporation, if desired. Registering the Exchange as a not-for-profit will reduce issues that might occur with the state. But guilds are nothing more than social networks created to build the church in faith. 

Every member has one voting share. Common Shares allow the member to vote in elections and on policy initiatives and for the chairperson. Common shares entitle each member to a share of the assets of the organization, were it ever dissolved. However, Exchanges are never sold or liquidated. The assets of an Exchange can be transferred to a different Guild, but Exchanges never become non-viable in the way private business do.

The Exchange issues Preferred Shares as a currency. Preferred Shares represent the equity of the Exchange and are issued based on the value created by one person helping another. This creates value for the Guild. Thus, the currency is always fully backed by the equity of the Exchange and never generates inflation. Nor do Exchanges produce or use interest bearing debt.

Exchanges are built around the goods and services the members provide. Exchanges are set up and expand by market mechanisms. There are no externalized pathways to wealth accumulation or to the centralization of power, in an Exchange.

Capitalist enterprises may claim to be making a profit when its liabilities are being externalized. Double entry bookkeeping permits the formation and externalization of liabilities and debt. Perhaps a lawsuit has been levied against the corporation, or an employee has information that will bring the company down. Capitalism does not measures the pollution it creates nor add the price of corruption to the price of their products. But these are real costs.

Exchanges are created as needed by the transfer of assets to the new Guild.  

Guilds allocate assets to the newly created Exchange, as needed. Payment is made using prefers. Equity in the new Guild is exchanged for the assets transferred to it. Equity is a financial vehicle used to express value. A piece of equipment sold to the Exchange for $500.00 represents $500.00 worth of equity. Equity in the Exchange is expressed as prefers and expressed as ₽500.00.

A Guild that receives an asset valued at $500.00 is able to issue 500 preferred shares, valued at $1.00 each. Preferred shares can be exchanged for goods and services because they are issued in denominations the way conventional currency is. Preferred shares are a fully backed currency and used as a unit of exchange in all economic transactions.

Christians are required to divest themselves of capital, yet we are required to be doers of good works. This includes caring for our families. The only way these parameters can be satisfied is by means of an Exchange. Personal property required for the care of oneself and one’s family is not the issue here. What is on the table is capital or commercial assets. All surplus goods and what is understood as capital, is transferred to the members Exchange. Members receive prefers of the same value as the donation provided. 

The easiest and best way to divest oneself of assets not needed for personal use, is by transferring these to the Guild that the member belongs to, in return for preferred shares.

There is no benefit for an Exchange to create social costs. The agent creating the cost is the same agent that will ultimately pay the cost. This is why Guilds create no pollution, unemployment nor is their theft or other social costs.

Exchange inputs equal outputs. A market is a closed system. The focus of the Exchange is always local. 

It makes no sense for a Guild to create a shoddy product or service when this will be used by a member of the Guild. If one department needs a piece of equipment, it makes no sense for the manufacturing arm of the parent company, to produce a machine that does not work as it ought, or which breaks down frequently. Business activity is in-house transfers.

Social costs are what businesses call externalized costs. These are costs created by the production process but not contained in the price of the products or services produced. The unaccounted cost accrues to the accounts of society and future generations. This only makes sense if the accounts are separate. Exchanges do not externalize costs because there is no way to create liabilities.

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